Bible Commentaries
E.M. Zerr's Commentary on Selected Books of the New Testament
Matthew 17
Matthew 17:1-13), referenced to later by Peter in his epistle (2Pe
1:16-18). Afterward Jesus healed a demon-possessed boy when His
disciples were unable due to a lack of faith and prayer (Matthew 17:14-21). Back
in Galilee, Jesus once again predicted His death and resurrection
(Matthew 17:22-23). Upon arriving in Capernaum, Jesus expounded on the payment of
the temple tax (Matthew 17:24-27).
POINTS TO PONDER
* The significance of the transfiguration
* The reason for the failure of a miracle
REVIEW QUESTIONS
1) What are the main points of this chapter?
- The transfiguration of Jesus Christ - Matthew 17:1-13
- Jesus heals a demon-possessed boy - Matthew 17:14-21
- Jesus again predicts His death and resurrection - Matthew 17:22-23
- The payment of taxes - Matthew 17:24-27
2) When was Jesus transfigured on the mount? (Matthew 17:1)
- After six days of saying some would not die before seeing Him
coming in His kingdom (cf. Matthew 16:28; Mark 9:1-2; Luke 9:27-28)
3) Who appeared when Jesus was transfigured? What might they represent?
(Matthew 17:3)
- Moses and Elijah; the Law and the Prophets
4) What did the voice from the cloud say about Jesus? What might it
indicate? (Matthew 17:5)
- "This is My beloved Son, in whom I am well pleased. Hear Him!"
- That Jesus would have priority over the Law and the Prophets
5) When were the disciples to tell others what they had seen? (Matthew 17:9)
- Not until Jesus had risen from the dead
6) Who did Jesus say had come? Who had fulfilled that prophecy? (Matthew 17:10-13)
- Elijah (cf. Malachi 4:5); John the Baptist
7) Why were the disciples unable to heal the demon-possessed boy? (Matthew 17:19-21)
- Because of their lack of faith and prayer
8) What did Jesus predict for the second time to His disciples? (Matthew 17:22-23)
- His betrayal, death, and resurrection from the dead
9) Did Jesus teach His disciples to pay taxes? How did He pay the tax?
(Matthew 17:24-27)
- Yes (cf. Matthew 22:15-22); by having Peter catch a fish with a coin in
its mouth
Matthew 17:1-27
Matthew 17:1-27
THE TRANSFIGURATION THE COMING OF ELIJAH THE DISCIPLES" FAILURE WITH THE DEMON-POSSESSED BOY THE PASSION PROPHESIED AGAIN JESUS PAYS TRIBUTE WITH THE MONEY IN THE FISH's MOUTH
And after six days Jesus taketh with him Peter, and James, and John his brother, and bringeth them up into a high mountain apart. (Matthew 17:1)
Luke makes the time interval "eight days" (Luke 9:28); but there is no discrepancy from Mark and Matthew. Luke used the inclusive method of reckoning time, counting the portion of a day at either end of the period, whereas Mark and Matthew counted only the complete days. A suggestion of this is in the precise terminology used. Matthew has it "after six days," and Luke stated that it was "about eight days." Today people might say, "six or eight days."
Matthew was omitted from that inner circle of three disciples who witnessed the marvel here related, and one can find only amazement at the complete detachment and objectivity of his narrative. Peter, James and John formed a kind of inner committee, or cadre, within the Twelve, and were the exclusive witnesses of the transfiguration, the raising of Jairus" daughter, and the agony in Gethsemane. Peter would take the lead in establishing the church; James would be the recognized leader of the church in Jerusalem; and John would receive the final revelation. The experience on the mount of transfiguration would better equip them for future duties and responsibilities. The Saviour's prophecy of his approaching death and humiliation had doubtless imparted some measure of shock and disappointment to the Twelve, and that event was possibly designed to lift their spirits, strengthen their faith, and lead them into an acceptance of the approaching passion of our Lord.
The location of the wondrous unveiling of his glory is not given; but there are excellent and convincing reasons for placing it at Mount Hermon, or one of its supporting peaks. Robertson stated that "The tradition that places the transfiguration on Mount Tabor is beyond question false." 2 Peter 1:18), and in the words of A. L. Williams, "We may conclude that we are not intended to know more about it, lest we should be tempted to make more of the material circumstances than of the great reality." John 1:14).
ENDNOTE:
Luke 9:33). Peter was still thinking of Jesus AND Moses, or of Jesus AND Elijah, or of Jesus AND both of them. The suggested tabernacles were small booths used by the Jews for the feast of tabernacles. What Peter had in mind is not clear, but his error is glaring enough. He was proposing some kind of EQUALITY for Jesus to share with Moses and Elijah. Christ did not rebuke Peter, but what followed exposed his error in the most astonishing manner.
Verse5
While he was yet speaking, behold, a bright cloud overshadowed them: and behold, a voice out of the cloud, saying, This is my beloved Son, in whom I am well pleased; hear ye him.
The triple "behold" is significant. Miracle was piled upon miracle in the succession of astounding occurrences. Here is a manifestation of the Trinity almost as definite as that at the baptismal scene in Matthew 3:16. Christ was present, radiant in heavenly light; the Father spake out of heaven; and the cloud strongly suggests the Holy Spirit, although it is not so identified. The frightened apostles fell on their faces in abject terror at that overwhelming display of divine power. The exact nature of the bright cloud is not known, but Peter called it "the excellent glory" (2 Peter 1:17).
The words out of the cloud were the same as those at Jesus" baptism, except that the words "Hear ye him" were added. Like all of God's commandments, this is exclusive and means "Do not hear Moses; do not hear Elijah, etc."
Verse6
And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them and said, Arise, and be not afraid.
Christ's touch was that like he used in healing and raising the dead. It imparted power and strength. It emphasizes the state of utter incapacity into which the apostles" terror had plunged them. The message "Be not afraid" was the same which came to them over the storm-tossed waters of Galilee, dispelling their apprehensions and indicating the end of the experience.
Verse8
And lifting up their eyes, they saw no one, save Jesus only.
The big words in this whole passage are "Jesus only." Moses and Elijah were no longer visible, having been caught away in the cloud; thus, the message was definite and emphatic, "Jesus only!"
The significance of this is apparent in the consideration of other possibilities.
They might have seen no one after the cloud lifted. How unhappy would have been their lot if all the glory had departed, leaving no one. In such a case, no salvation, no hope would have been indicated. They might have seen MOSES ONLY. This would have indicated the Law as still supreme, and forgiveness would yet have remained impossible. They might have seen ELIJAH ONLY. What a catastrophe that would have been. James and John could have called down fire upon the villages; Herod would have been slain like Ahab; the Pharisees would have met their match; Herodias would have fared like Jezebel. They might have seen all three, as suggested by Peter's rash proposal. His statement, "Lord, it is good for us to be here," seems to indicate that he thought it was better to be there with Jesus, Moses, and Elijah, than to be there with Jesus only. At first glance, this may appear to have been an attractive possibility. It certainly was so for Peter; but such could not possibly be true. Some things bespeak better conditions by their absence than by their presence. If one were able to see the sun, moon, and stars all at once, it would be a dreadfully dark day!
Jesus only! This is the message humanity needs. He is the only Saviour, the only Mediator, the only Authority in heaven or upon earth. He is the only means of access to God (John 14:6), the only hope of the world, the only Judge of the world, and the only Atonement for man's sin.
Verse9
And as they were coming down from the mountain, Jesus commanded them, saying, Tell the vision to no man, until the Son of man be risen from the dead.
Silence was commanded because nine of the apostles had not witnessed the transfiguration, and there was a possibility of jealousy developing among them, as indeed it did a little later; also the primary reason, as noted earlier, was the need not to compromise the Saviour's death which he would soon accomplish in Jerusalem.
An extremely important supplement to Matthew's account is in Luke who gave the subject matter of the conversation between Jesus and Moses and Elijah. "(They) spake of his decease which he was about to accomplish in Jerusalem" (Luke 9:31). This conversation was calculated to encourage and reassure the apostles who had been severely shocked and disheartened by the Saviour's revelation of his death and sufferings, to be followed by his resurrection. It seems that the apostles focused all their attention upon his death and continue not to realize, though they had been told, that he would also rise from the dead. The subject matter during the transfiguration showed that the death of Christ was a part of the Master Plan and that it was of the utmost concern and interest on the part of all previous generations as represented by Moses and Elijah. It also revealed Christ as the Great Architect of the crucifixion. Evil men, dominated by Satan, would have their part in it, but only Christ would accomplish his death. These events, coupled with the sublime conversation, should have enabled the apostles more readily to accept the somber events of his approaching passion.
Verse10
And his disciples asked him, saying, Why then say the scribes that Elijah must first come?
This question shows that the evil insinuations of the scribes had done their work even in the apostles" hearts. Their recognition of Elijah on the mountaintop probably caused them to think that Elijah would "restore all things" as was expected of him; but then, upon reflection, it appeared that such a momentary appearance as they had just witnessed would not allow time for such a mission. They promptly asked Jesus about it.
Verse11
And he answered and said, Elijah indeed cometh, and shall restore all things: but I say unto you, that Elijah is come already, and they knew him not, but did unto him whatsoever they would. Even so shall the Son of man also suffer of them. Then understood the disciples that he spake unto them of John the Baptist.
A difficulty, to some, appears in the use of the future tense in Matthew 17:11, causing the conjecture that there are two fulfillments of the prophecy of Elijah's coming, the first being in the coming of John the Baptist, the other to come near the end of time when Elijah will appear (so goes the speculation) and "restore all things," before the second advent of our Lord. Interesting as this speculation is, it is rejected on the simple words of the text to the effect that Christ was speaking of John the Baptist. The tense, whether future or not, should give no concern. In assigning a study of the Old Testament, a professor is well within the bounds of legitimate speech when he says, "Now Abraham comes before Moses, and Moses comes before David." The utmost accuracy of our Lord's word must be allowed; but the possibility of just such a misunderstanding was anticipated and eliminated by the plain assertion, "He spake unto them of John the Baptist." Also, "Elijah is come already!"
Verse14
And when they were come to the multitude, there came to him a man, kneeling to him, and saying, Lord have mercy on my son: for he is epileptic, and suffereth grievously; for oft-times he falleth into the fire, and oft-times into the water.
The word "epileptic" as used in the English Revised Version (1885) is an error, as may be seen by consulting any Greek lexicon or commentary. The word is "lunatic." This class of disease was given separate listing in Matthew 4:24, and doubtless many of this kind were healed. In the case here, there is the additional complication of demon possession. The fact that there was a double affliction could have accounted for the difficulty the disciples had in healing the boy, failing, in fact, to do so. (See on Matthew 8:28).
Verse16
And I brought him to thy disciples, and they could not cure him.
The latent doubt planted in the apostles" hearts by the Pharisees must surely have played a part in the inability to heal the lunatic. Their faltering faith, coupled with the double difficulty at hand, made them powerless to effect a cure. These same disciples had once returned with joy over the fact that demons were subject to them in the name of Christ (Luke 10:17 ff); but then they were powerless in the presence of that lunatic boy. This indicates the difficulty the apostles had in maintaining their faith under the rising attacks of the Pharisees, the revelation that Christ would suffer death, and the temporary absence of Jesus with three of their number on the Holy Mountain.
Verse17
And Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I bear with you? bring him hither to me.
This blanket indictment of all present, including the Twelve, especially the nine who had failed, gives an insight into the frustration which threatened the Master's heaven-born mission to men. How long was this to continue? Had all the miracles and wonders gone for nothing? Instead of growing in faith, the apostles were obviously weakening under the withering climate induced by Pharisaical opposition to the Master and the waning of his popularity that resulted from the campaign of his foes in Jerusalem. Nevertheless, he did not lose patience with them but prepared to perform another mighty wonder before their eyes.
Verse18
And Jesus rebuked him; and the demon went out of him: and the boy was cured from that hour.
Christ succeeded, of course, even though his apostles had failed; thus his name and honor were vindicated. A strange sidelight on this cure is the obvious fact that not all demon-possessed persons were morally corrupt. There is no suggestion of such in the case here. Just how Satan's servants were able to possess even innocents on some occasions is not revealed. The verse here is Matthew's first intimation that a demon was involved, but Jesus" words immediately afterwards left no doubt. Christ rebuked, not the disease, but the demon. As Trench observed, all disorders in nature are traceable to their fountain source in the kingdom of evil, whose head is Satan.
Other graphic details are given by Mark, describing Jesus" conversation with the father and the final tearing of the child as they brought him to Jesus. (See also Luke 9:42). Spurgeon saw in the intensified activity of the demon a pattern of Satan's vigorously increased opposition against those who are in the act of coming to Christ for salvation. He wrote, "Sinners, when they approach the Saviour, are often thrown down by Satan and torn, so that they suffer exceedingly in their minds, and are well nigh ready to give up in despair." Matthew 17:21 which reads, "But this kind goeth not out save by prayer and fasting." Mark 9:29 reads, "This kind can come out by nothing, save by prayer." The disciples had some faith, else they would not have tried to cast it out. The fact that they had previously cast out demons but could not cast out that one shows that some demons are more malevolent and stubborn than others. This opens a whole field of questions regarding the character and variety of demons, but the Scriptures afford little information on such a point. The necessity for prayer (certainly) and fasting (perhaps) was stressed. The child had long been possessed by the demon, and the usual pattern of demonic destruction was evident in the danger incurred from falls into the fire and into the water. It is noteworthy that Satan's purpose, wherever revealed in Scripture, invariably appears destructive. In the cases of Job (Job 1:16), Judas (Luke 22:3), the swine (Matthew 8:32), and in many others, death and destruction always resulted quickly when Satan or his emissaries had a free hand to work their will.
Nothing shall be impossible unto you, is a very strong statement by the Lord. One is tempted to make our Lord's remark about removing mountains mere hyperbole, but no such restriction seems justified from the text. To the true believer, and especially to the apostles, all things were possible through faith. To every true child of God, all moral and material difficulties vanish. The tragedy is that most disciples, like the nine in the case here, are hindered by seeds of doubt and unbelief, and perhaps also by the lack of fervent and devoted prayer.
Verse22
And while they abode in Galilee, Jesus said unto them, The Son of man shall be delivered up into the hands of men; and they shall kill him, and the third day he shall be raised up. And they were exceeding sorry.
THE SECOND ANNOUNCEMENT OF JESUS" PASSION
One additional and very significant detail is added by this recapitulation of the prophecy of his Passion. That is that he would be "delivered up," or "betrayed" as the word is translated in Matthew 10:4 (English Revised Version (1885) margin).
From Mark, it is known that Christ at that time had returned to Galilee and was in retirement there, using every possible means to instruct and prepare the apostles for the awful events looming so near in the future. The fact that they were "exceeding sorry" shows what enormous difficulty attended this revelation for them. It was, in fact, incomprehensible; and most of the things Christ taught them on that subject were to remain unrealized by them until after the events. Looming nearer and nearer were the dark scenes of Calvary, blotting out their view of the oft-repeated promises of his resurrection. The ability of finite men to understand so gargantuan a fact as God in Christ dying for the sins of the whole world was strained to the breaking point. Never was there a better example of the weakness of the flesh (all flesh) than in the shocked and perplexed attitude of the Twelve. They had been given all the facts, but full realization would come afterwards.
The curtain rings down on the retirement in Galilee. We may suppose that Jesus stressed over and over the sad out of the Passion; and the apostles, unable to comprehend it, nevertheless remembered his words which would spring up in their hearts unto eternal life as soon as the gloom of Calvary was drowned in the light of his resurrection.
Verse24
And when they were come to Capernaum, they that received the half-shekel came to Peter, and said, Doth not your teacher pay the half-shekel?
This half-shekel was a Jewish poll tax levied annually for the support of the temple, a tax which Jesus perhaps had paid often in the past; but the appearance of the solicitors with an inquiry placed a different face on things. IF Christ paid the tax, it would mean, in a sense, that he was laying claim to no special dignity but was accepting the status of an ordinary Jew, rabbis being exempt. To be sure, Jesus might have claimed exemption as a Jewish rabbi, or teacher; but to have done so would have compromised his higher claim to be the Messiah, which claim was widely known, though disputed by his enemies. A refusal to pay it would have involved him as a technical lawbreaker; and it is likely that the dilemma involved in these various facets of the problem was what prompted the inquiry in the first place. The poll tax was generally left to voluntary compliance; for centuries no enforcement structure existed and no penalties for default were prescribed or enforced. However, about the time of Christ, regulations had been posted, with mild penalties; but these were rarely enforced. Jonah 1:17, that in the lower spheres of creaturely life, there is unconscious obedience to him; that these also are not out of God, but move in him, and are, without knowing it, for grace or for judgment, the active ministers of his will. Mark 5:37; Mark 14:33). Jesus selected them to be witnesses of the unusual scene that he knew was coming, and took them with him into a high mountain.
Transfigured is from META-MORPHOO which Thayer defines, "To change into another form, to transfigure, transform," and he comments on the word as follows: "To be resplendent with divine brightness; used of the change of moral character for the better." It is the word for "transformed" In Romans 12:2, and for "changed" in 2 Corinthians 3:18. It is the source of our English word "metamorphosis" which Webster defines, "2. A striking alteration in appearance, character, or circumstances." With all this authoritative information before us, we understand the meaning of our verse is that Jesus underwent a change in his appearance so that his face shone, and even his raiment was glistening white. However, his body was not replaced literally, and the change in his appearance did not prevent the apostles from recognizing him.
We have a very interesting assemblage here. The apostles had not died and hence represented the fleshly state. Elias (Elijah) had been transferred to heaven without death and represented the eternal state. Moses had died and represented the intermediate state. There were good men from each of the three states of intelligent creatures, thus representing the whole universe of beings responsible to God for their past or present conduct. A person in the flesh cannot see spiritual beings ordinarily, but God can adapt all circumstances to whatever purpose the case demands. He wished the apostles to see these men from the intermediate and eternal states and performed such miraculous changes as were necessary. That was (lone either upon the eyes of the apostles or the form of the other men.
In Mark's account of this event he states that Peter "wist not [knew not] what to say." He was overcome by the scene, yet had a feeling of reverence towards the three great persons in the group; Jesus, Moses and Elias, and proposed providing a suitable housing place that they might be retained longer.
This announcement was like the one that God made at the baptism of Jesus with the additional word hear ye him. (See chapter3:17.) At the time of his baptism Jesus had not performed any of his great works nor done any of his teaching. He now was nearing the close of his earthly work and the apostles were supposed to be ready for an authoritative declaration concerning the rank and position of him with whom they had been so closely associated. The setting of the conversation was significant due to the importance of the main characters in the scene. Moses was the lawgiver of the Old Testament system and Elias (Elijah) was one of the great prophets who lived under that system. Those men were not to be regarded as the authorities under whom the apostles will be expected to work, but instead they were to take their instructions from the Son in whom the Father was well pleased; they were to hear him.
Afraid is from PHOBEO and Thayer says the word in this place means, "to be startled by strange sights or occurrences." The appearance of the two men from the other states did not overcome them, but this mighty voice and its announcement struck them with a feeling of awe so that they prostrated themselves on the ground.
The purpose of the great scene was accomplished and Moses and Elias returned to their proper places. They saw no man. The last two words are from OUDEN which Strong defines, "Not even one, i. e., none, nobody, nothing." This indefinite form of speech was appropriate in view of the unusual manner in which Moses and Elias had appeared, for they were evidently not just like other men except to such a degree that they could be recognized by the apostles.
The disciples mistook the Elias spoken of by the scribes to be that prophet literally, who was to announce the mission and divinity of Jesus. Now they were forbidden to make a like statement until after that divinity has been proved by the resurrection. If they were not allowed to make statements on that subject, why should Elias be permitted to do so.
Shall oome is future tense in form but Jesus was only quoting the prophecy of Malachi. To restore means to bring about a reformation in the lives of the people of Israel (Malachi 4:6; Luke 1:16-17).
Jesus then explained that it was not in person that Elias was to come. In other words. by describing the treatment that "Elias" received from the people who did not recognize his place in God's plan, the disciples perceived the point of the Lord.
The disciples did the proper kind of reasoning and it gave them the correct conclusion, and was a demonstration of the thoughts offered at chapter13:1G, 17.
The act of the man kneeling down to Jesus was one form of worship. The reader should see the various meanings of the word in the comments at chapter2:2.
Being possessed with a devil did not affect all people alike. That could be caused by either of two things; the peculiar condition of the victim at the time or the kind of devil that had entered into him. In the present case it caused the son to become a lunatick according to the Authorized Version. This word is from SELENIAZOMAI which Thayer defines, "To be moon-struck; to be epileptic," and in commenting on the word be says, "epilepsy being supposed to return and increase with the increase of the moon." Of course the people named the condition according to their theories as to the causes of disease, not knowing that it was the presence of the devil.
Could not cure him denotes the belief that the son had some serious disease as was explained in the preceding verse. It is true that the being possessed with a devil would sometimes result in a disease, in which case the casting out of the devil would be equivalent to performing a cure.
This criticism concerning the lack of faith was meant for the disciples as we shall see at verse20. How long, etc., was an expression of displeasure at the amount of long-suffering he was called upon to show towards them. Then addressing the father of the child he told him to bring the afflicted one to him.
When anyone is being dealt with because of some condition brought on by his own sin, he is the person who is rebuked. Being possessed with a devil was not a sin but an affliction, hence the Lord rebuked the- devil. The child was cured from that very hour which was unlike the performances of professed miracle workers today who insist on having "plenty of time."
When Jesus chose his twelve apostles and sent them out to preach, he told them also to perform certain miracles. Among them was that of casting out devils (chapter10:8), hence it was natural for them to be concerned about their failure.
The charge of their unbelief means their faith did not go far enough; it did not grow as it should. Jesus then used the mustard grain for an illustration of that subject. It will help us to grasp the meaning of the comparison if we consider the same event as recorded in Luke 17:6. The apostles asked the Lord to "increase" their faith, and in answer to the request he made the comparison to the grain of mustard seed. We also should remember the comparison between this grain and the kingdom of heaven in Matthew 13:31-32. It is clear, therefore, that the reference to the mustard seed was on the principle of growth. Their faith should have grown instead of their expecting Jesus to "increase" it by some special means independent of their own part in the matter. Of course a grain of mustard seed or any other seed could not grow had not the Creator furnished it with the materials necessary for that growth in the earth and air. And likewise, Jesus had given abundance of evidence by his miracles and teaching to have caused them to have increase in their faith to the point where they could not only cast out this devil, but also remove a mountain if such needed to be done.
Howbeit is an obsolete word meaning "nevertheless," indicating that some special point is about to be made. This kind is from GENOS which Thayer defines, "The aggregate of many individuals, of the same nature, sort, species." Goeth out is from EKPOREUOMAI which Thayer defines, "To go forth, go out, depart." He explains the definition to mean, "demons, when expelled, are said to go out (to wit from the human body): Matthew 17:21." Robinson defines the word, "To go out of, to go or come forth," and he explains it to mean, "Spoken of demons, absolutely Matthew 17:21." We do not know why this class of devils required the special performance of prayer and fasting before yielding and coming out of human beings. We are certain, however, that at some time Jesus had given his apostles the instructions that should have induced them to show the faith necessary to be patient and use the weapons of prayer and fasting against the devil. Their faith had not led them that far and hence they failed to overcome the devil.
Not only was Jesus to be turned over to wicked men of the world, but he was to be killed and raised the third day. The apostles were exceeding sorry because of the prediction of his death, and that sorrow seemed to blind their minds to the other prediction of his resurrection. When the sad affair had taken place the disciples showed such forgetfulness as we may learn in Luke 24:13-27.
Capernaum was a city of Galilee and the chosen residence of Jesus (chapter4:13). When he and his apostles entered this city Peter was approached by those who collected the tax that was for the upkeep of the temple. Robinson says this was "the yearly tribute to the temple paid by every Jew," hence Pete• was asked if his master did not pay that tax.
Peter answered in the affirmative and intended to speak to Jesus about it. But when he came into the house where Jesus was he prevented him which means he could read his mind and hence anticipated what he was going to say. But the Lord changed the subject somewhat and the tribute he mentioned is from a word that means custom or taxes that should be levied upon foreigners.
Jesus and his apostles were citizens of that nation and would not rightly be under obligation to pay such a tax.
While not strictly bound to pay this tax, Jesus decided to pay it rather than offend the collectors, and enabled Peter to get the money by a miracle.
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